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Thomas Philippe, O.P THE CONTEMPLATIVE LIFE Thomas Philippe, O.P. Translated from the French by Carmine Buonaiuto Edited by Edward D. O’Connor, C.S.C. THE CONTEMPLATIVE LIFE First Printed in 1990 by The Crossroad Publishing Company 370 Lexington Avenue, New York, N.Y. 10017 First Edition © 1990 by Edward D. O’Connor, C.S.C. Reprinted with permission. Second Edition 2009 Reprinted by the Dominican Nuns of the Perpetual Rosary All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the written permission of the publisher except in the case of brief quotations embodied in critical articles and reviews. Front Cover Photo: Monastere de Prouilhe, Fanjeaux ISBN-10: 1448658438 ISBN-13: 9781448658435 Printed in the United States of America DNS PUBLICATIONS The Dominican Nuns 543 Springfield Avenue Summit, New Jersey 07901 www.nunsopsummit.org CONTENTS Forward from the First Edition by Henri J. M. Nowen vii Forward from the First Edition by Jean Vanier xi Editor’s Preface from the First Edition xiii 1 Retreat: A Mystery of Purification, Illumination and Union 1 2 The Purpose of the Dominican Order 6 3 The Mystery of the Contemplative Life 13 4 The Contemplative Life: The Special Call of God and the Fundamental Attitudes of the Contemplative 21 5 The Blessed Virgin: Model of Our Contemplative Life 28 6 Prayer 35 7 The Contemplative Life: A Mystery in Faith 43 8 Hope and Difficulties of the Contemplative Life 51 9 The Sacraments and the Contemplative Life 57 10 The Liturgy 63 11 Holy Preaching 70 12 The Sacrament of Reconciliation 78 and Spiritual Direction 13 Study 86 14 The Vows and the Contemplative Life 94 15 The Greatest Enemy of the Contemplative Life 101 16 Conclusion: Life in Mary 105 Biography of Father Thomas Philippe, OP 112 At the Heart of the Holy Preaching: 114 The Dominican Nuns Notes 116 viii FOREWORD FROM THE FIRST EDITION BY HENRI J. M. NOUWEN he first time I met Père Thomas Philippe, O.P, was T during the celebration of the Eucharist in the l’Arche community in the French village of Trosly-Breuil. It was in the fall of 1983. Père Thomas was the celebrant; I was the concelebrant. I remember this first encounter very vividly. It was an encounter in prayer. He was very present to me, to the many handicapped persons and their assistants who surrounded him and, most of all, to God. He was a man on fire, the fire of God’s Spirit. The way he pressed his eyes closed while praying silently, the intensity of the high pitched voice with which he said the prayers, read the Gospel, and proclaimed God’s Word, the trembling hands stretched out over the bread and wine, the intimate way in which he gave communion to all who walked up to the altar. .were all expressions of a man whose whole being had been transformed by the fire of God’s love. As I stood beside him behind the large rock that was the altar of the Trosly-Breuil chapel, I sensed that I was in the presence of a man in whom immense suffering and immense joy had become one. I knew that people from all over France, very simple and very sophisticated people, very poor and very wealthy people, young and old people, came to visit and listen vii Forward by Henri J. M. Nowen to him. From early in the morning to late at night, there were people sitting in the small waiting room in front of his hermitagelike living space. I knew that this old priest, in his eighties, hard of hearing, slow in walking, unable to celebrate without a tall chair to support him, and fragile in health, was an immense source of faith, hope, and love for countless men and women who experienced deep inner darkness. I knew Père Philippe was as much a starets as any Western monk has ever been. What Father Zosina had been for Dostoevski in nineteenth-century Rome, Père Thomas was for many in twentieth-century France. During 1983 and 1984, I had often celebrated the Eucharist with Père Thomas, but never felt a desire to spend much personal time with him. When I saw the many visitors waiting to see him, I realized that he would be there for me when I truly needed him. In fact, I was somewhat hesitant to go to him. His sermons, his prayerful presence during the common worship, and his friendly greetings had given me enough spiritual nourishment, and I felt that I would be wasting his time by asking him questions in sharing my problems. But all of this changed when two years later, in the fall of 1986, I began to experience a deeper anguish than I had ever experienced before. The anguish had appeared in the context of my life with the mentally handicapped in the l’Arche community in Toronto. It was during that time that I was invited to come back to Trosly to make a retreat guided by Père Thomas, together with the other priests of l’Arche. I went and poured out my anguished heart to the old priest. And right then and there he became for me the most tangible manifestation of God’s compassion I had ever experienced. It seemed that the depth of my inner pain had called forth from him the depth of God’s compassion. He had important things to say, some of the things I had heard before in his sermons; he viii Forward by Henri J. M. Nowen had good advice to offer, some of it I had heard from others too; he was generous with his time, a generosity that I had experienced before. What was new was not his generosity, his advice and insight, but his luminous presence. It seemed that healing came not from what he said, but directly from his own heart. It seemed that the fire of God’s Spirit, the healing warmth of God’s love, the softening touch of God’s hands, were there for me. As I let my agony and anguish become visible to him, he became my father, my mother, my brother, my sister, my lover, my God. While being with him, I knew what true consolation was. I sensed that none of my pain was alien to him, and none of my tears unfamiliar to him. Père Thomas usually speaks much and explains much, but in the presence of my struggle he was silent, though with a silence so full of love that I did not want to leave him. He made me sit very close to him and, after a period of few words, he invited me to pray with him. He put his head against my shoulder and entered into a deep silence. An outsider might think he had fallen asleep, but I knew and felt that he was bringing the healing Spirit of God right into the brokenness of my heart. After fifteen minutes of silence, he looked up at me and asked, “Are you feeling any better?” I said “Yes,” not because my anguish was gone, but because somehow Pére Thomas had through himself connected my anguish with the anguish of Jesus, and made me aware that I would be able to live through it. When I left him, he said, ‘if you wake up in the middle of the night and your anguish overwhelms you, think of me.” He did not say, “Think of God” or “Think of Jesus.” He said “Think of me.” He said it with such gentleness and compassion, so free from any self-preoccupation or self- importance, that I realized that he offered himself as the safe way to the healing presence of Jesus. Père Thomas Philippe knew more, much more, about suffering than I did, and he had ix Forward by Henri J. M. Nowen lived it through in faith. That was the source of his authority; it was also the source of his compassion. After this profound experience, I realized that it is rather unimportant to know much about Père Thomas’s personal past. I had heard that he had been a professor of theology in Paris, that he had started an ecumenical community, Eau Vive, that he had suffered many forms of misunderstanding and rejection, that he had lived for many years in Trosly-Breuil and had started there to care for the elderly and the mentally handi-apped. I had also heard that he was the spiritual father of Jean Vanier and had been his main inspiration in starting L’Arche. But these are only a few of the many events that shaped his life. Now it seems that personal history is more a barrier than the way to a deeper understanding of this holy priest. Meeting him is meeting a man so full of the Spirit of God that facts and figures are only distractions. He has become a living flame of God’s love. There is no need to be important, no desire to be acclaimed, no clinging to a “curriculum vitae,” no holding on to trophies of the past. They all seem to be only shadows that prevent the light of God’s love, from shining brightly. In his old age, he became what he most wanted to be, a man transparent to the presence of God. Although Père Thomas Philippe has influenced many people in a very radical way, Jean Vanier among them, he has remained quite unknown outside France.
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